About gynocentrism

Gynocentrism n. (Greek, γυνή, “female” – Latin centrum, “centred” ) refers to a dominant or exclusive focus on women in theory or practice; or to the advocacy of this.1 Anything can be considered gynocentric (Adj.) when it is concerned exclusively with a female (or specifically a feminist) point of view.2

[see here for more dictionary definitions of gynocentrism]

Introduction

Modern gynocentrism is facilitated by three interrelated pressures, the first biological and the subsequent two being cultural developments:

Gynocentrism 1:0 refers to basic instinctual behavior inherited from our hominid ancestors for prioritizing female reproductive capacity; that is, we tend to protect and provide for women and children as a way to encourage survival of our species, a tendency reinforced by varying local customs throughout history until the Middle Ages, when a confluence of cultural factors came together to create gynocentrism 2:0

Gynocentrism 2:0 – refers to a cultural intensification of the gynocentric tendency, arising in Medieval Europe during a period cross-cultural influences and momentous changes in gendered customs. Beginning in around the 12th century European society birthed an intersection of Arabic practices of female worship, aristocratic courting trends, the Marian cult, along with the imperial patronage of Eleanor of Aquitaine and her daughter Marie De Champagne who together elaborated the military notion of chivalry into a notion of servicing ladies, a practice otherwise known as ‘courtly love.’

Courtly love was enacted by minstrels, playrights and troubadours, and especially via hired romance-writers like Chrétien de Troyes and Andreas Capellanus who laid down a model of romantic fiction that is still the biggest grossing genre of literature today. That confluence of factors generated the cultural conventions that continue to drive gynocentrism today, which was consolidated by one significant further development.

Gynocentrism 3:0, which refers to the developed economy with service industry where women can enter labour force and gain financial independence from men, which (1) creates demand for more rights vis-a-vis men because there is no longer a trade-off as in traditional relationships, and (2) renders women free to pursue increasing degrees of relational status as desired. These factors, in combination with the contraceptive pill, have given gynocentrism increased motility.3

Gynocentrism as a cultural phenomenon

The primary elements of gynocentric culture, as we experience it today, are derived from practices originating in medieval society such as feudalism, chivalry and courtly love that continue to inform contemporary society in subtle ways. Such gynocentric patters constitute a “sexual feudalism,” as attested by female writers like Lucrezia Marinella who in 1600 AD recounted that women of lower socioeconomic classes were treated as superiors by men who acted as servants or beasts born to serve them, or by Modesta Pozzo who in 1590 wrote;

“don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.”4

The golden casket above depicting scenes of servile behaviour toward women were typical of courtly love culture of the Middle Ages. Such objects were given to women as gifts by men seeking to impress. Note the woman standing with hands on hips in a position of authority, and the man being led around by a neck halter, his hands clasped in a position of subservience.

It’s clear that much of what we today call gynocentrism was invented in the Middle Ages with the cultural practices of romantic chivalry and courtly love. In 12th century Europe, feudalism served as the basis for a new model for love in which men were to play the role of vassal to women who played the role of an idealized Lord.

C.S. Lewis, back in the middle of the 20th Century, referred to this historical revolution as “the feudalisation of love,” and stated that it has left no corner of our ethics, our imagination, or our daily life untouched. “Compared with this revolution,” states Lewis, “the Renaissance is a mere ripple on the surface of literature.”5 Lewis further states;

“Everyone has heard of courtly love, and everyone knows it appeared quite suddenly at the end of the eleventh century at Languedoc. The sentiment, of course, is love, but love of a highly specialized sort, whose characteristics may be enumerated as Humility, Courtesy, and the Religion of Love. The lover is always abject. Obedience to his lady’s lightest wish, however whimsical, and silent acquiescence in her rebukes, however unjust, are the only virtues he dares to claim. Here is a service of love closely modelled on the service which a feudal vassal owes to his lord. The lover is the lady’s ‘man’. He addresses her as midons, which etymologically represents not ‘my lady’ but ‘my lord’. The whole attitude has been rightly described as ‘a feudalisation of love’. This solemn amatory ritual is felt to be part and parcel of the courtly life.” 6

With the advent of (initially courtly) women being elevated to the position of ‘Lord’ in intimate relationships, and with this general sentiment diffusing to the masses and across much of the world today, we are justified in talking of a gynocentric cultural complex that affects, among other things, relationships between men and women. Further, unless evidence of widespread gynocentric culture can be found prior to the Middle Ages, then  gynocentrism is precisely 800 years old. In order to determine if this thesis is valid we need to look further at what we mean by “gynocentrism”.

The term gynocentrism has been in circulation since the 1800’s, with the general definition being “focused on women; concerned with only women.” 7 From this definition we see that gynocentrism could refer to any female-centered practice, or to a single gynocentric act carried out by one individual. There is nothing inherently wrong with a gynocentric act (eg. celebrating Mother’s Day) , or for that matter an androcentric act (celebrating Father’s Day). However when a given act becomes instituted in the culture to the exclusion of other acts we are then dealing with a hegemonic custom — i.e. such is the relationship custom of elevating women to the position of men’s social, moral or spiritual superiors.

Author of Gynocentrism Theory Adam Kostakis has attempted to expand the definition of gynocentrism to refer to “male sacrifice for the benefit of women” and “the deference of men to women,” and he concludes; “Gynocentrism, whether it went by the name honor, nobility, chivalry, or feminism, its essence has gone unchanged. It remains a peculiarly male duty to help the women onto the lifeboats, while the men themselves face a certain and icy death.” 8

While we can agree with Kostakis’ descriptions of assumed male duty, the phrase gynocentric culture more accurately carries his intention than gynocentrism alone. Thus when used alone in the context of this website gynocentrism refers to part or all of gynocentric culture, which is defined here as any culture instituting rules for gender relationships that benefit females at the expense of males across a broad range of measures.

At the base of gynocentric culture lies the practice of enforced male sacrifice for the benefit of women. If we accept this definition we must look back and ask whether male sacrifices throughout history were always made for the sake women, or alternatively for the sake of some other primary goal? For instance, when men went to die in vast numbers in wars, was it for women, or was it rather for Man, King, God and Country? If the latter we cannot then claim that this was a result of some intentional gynocentric culture, at least not in the way I have defined it here. If the sacrifice isn’t intended directly for the benefit women, even if women were occasional beneficiaries of male sacrifice, then we are not dealing with gynocentric culture.

Male utility and disposability strictly “for the benefit of women” comes in strongly only after the advent of the 12th century gender revolution in Europe – a revolution that delivered us terms like gallantry, chivalry, chivalric love, courtesy, damsels, romance and so on. From that period onward gynocentric practices grew exponentially, culminating in the demands of today’s feminist movement. In sum, gynocentrism (ie. gynocentric culture) was a patchy phenomenon at best before the middle ages, after which it became ubiquitous.

With this in mind it makes little sense to talk of gynocentric culture starting with the industrial revolution a mere 200 years ago (or 100 or even 30 yrs ago), or of it being two million years old as some would argue. We are not only fighting two million years of genetic programming; our culturally constructed problem of gender inequity is much simpler to pinpoint and to potentially reverse. All we need do is look at the circumstances under which gynocentric culture first began to flourish and attempt to reverse those circumstances. Specifically, that means rejecting the illusions of romantic love (feudalised love), along with the practices of misandry, male shaming and servitude that ultimately support it.

La Querelle des Femmes, and advocacy for women

The Querelle des Femmes translates as the “quarrel about women” and amounts to what we might today call a gender-war. The querelle had its beginning in twelfth century Europe and finds its culmination in the feminist-driven ideology of today (though some authors claim, unconvincingly, that the querelle came to an end in the 1700s). The basic theme of the centuries-long quarrel revolved, and continues to revolve, around advocacy for the rights, power and status of women, and thus Querelle des Femmes serves as the originating title for gynocentric discourse.

If we consider the longevity of this revolution we might be inclined to agree with Barbarossaaa’s claim “that feminism is a perpetual advocacy machine for women”.

To place the above events into a coherent timeline, chivalric servitude toward women was elaborated and given patronage first under the reign of Eleanor of Aquitaine (1137-1152) and instituted culturally throughout Europe over the subsequent 200 year period. After becoming thus entrenched on European soil there arose the Querelle des Femmes which refers to the advocacy culture that arose for protecting, perpetuating and increasing female power in relation to men that continues, in an unbroken tradition, in the efforts of contemporary feminism.9

Writings from the Middle Ages forward are full of testaments about men attempting to adapt to the feudalisation of love and the serving of women, along with the emotional agony, shame and sometimes physical violence they suffered in the process. Gynocentric chivalry and the associated querelle have not received much elaboration in men’s studies courses to-date, but with the emergence of new manuscripts and quality English translations it may be profitable to begin blazing this trail.10

References

1. Oxford English Dictionary – Vers.4.0 (2009), Oxford University Press, ISBN 978-0199563838
2. Oxford English Dictionary 2010
3. Three points elaborated during online conversation with Snir, October 2016
4. Modesta Pozzo, The Worth of Women: their Nobility and Superiority to Men
5. C.S. Lewis, Friendship, chapter in The Four Loves, HarperCollins, 1960
6. C.S. Lewis, The Allegory of Love, Oxford University Press, 1936
7. Dictionary.com – Gynocentric
8. Adam Kostakis, Gynocentrism Theory – (Published online, 2011). Although Kostakis assumes gynocentrism has been around throughout recorded history, he singles out the Middle Ages for comment: “There is an enormous amount of continuity between the chivalric class code which arose in the Middle Ages and modern feminism… One could say that they are the same entity, which now exists in a more mature form – certainly, we are not dealing with two separate creatures.”
9. Joan Kelly, Early Feminist Theory and the Querelle des Femmes (1982), reprinted in Women, History and Theory, UCP (1984)
10. The New Male Studies Journal has published thoughtful articles touching on the history and influence of chivalry in the lives of males.

Gynocentrism and the sin of being male

 

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By Peter Ryan

The shaming of men and boys in our culture has been going on for a long, long time. So long in fact that there are now men and women in the population that never grew up in a time when masculinity was valued and men were viewed in a positive light. Being male in this culture is a sin. Being a white male doubly so. In my previous article, “Gynocentrism and Misandry”1, I elaborated further on how gynocentrism is associated with a belief in female superiority and that this belief system is based on the attitudes that society cultivates around masculinity and femininity.

Men and boys are devils and women and girls are angels. Men are violent, predatory, primitive and destructive. Women are peaceful, empathetic, civilised and life giving. These attitudes we have about men and women and the associations we make with masculinity and femininity, distort our perception of reality and our behaviour toward the sexes. At the macro level this impacts our culture, how we raise the next generation, how we run society and shape policy and laws and it also importantly impacts the future direction of society.

Our society sees the worst in men and the best in women and rarely the reverse. Only in circumstances where men are conforming to gynocentric norms of prioritising female well-being over male well-being, are they given a reprieve. But even that is temporary and is often labelled benevolent sexism2when it is convenient for feminist women to do so, to advance their agenda. Of course if men then attempt to treat women as true equals and abandon chivalry, then they often become the target of aggrieved entitled women3. Men can’t win, which is the entire point of the feminist agenda and why men need to recognise feminism for the hate movement4 that it is. This movement wishes to subjugate you and marginalise you because you are male. Kowtowing to feminists will just accelerate the process, it will not save you.

The gynocentric attitudes we hold about men and women in society, reinforce bigoted gynocentric double standards in our culture on a regular basis. These attitudes become not just a justification but also an incentive, for enshrining gynocentrism in our laws, policies, institutions and social norms. Challenging gynocentrism in our culture, can sometimes lead to people revealing their own bigoted attitudes about men and women. You may have heard the cry, “Because I am a woman” for example, if you have ever questioned these double standards.

These gynocentric attitudes about men and women go back centuries. We can see them reflected in old nursery rhymes from centuries ago that tell us, “boys are made of snips, snails and puppy dog tails and girls are made of sugar and spice and all things nice”5. The demonisation of masculinity and the deification of femininity in the culture, has been an ongoing and gradual process spanning centuries. Dr. Paul Nathanson and Katherine Young have examined the deification of women and the demonisation of men over history and in the modern era, in their book Sanctifying Misandry: Goddess Ideology and the Fall of Man6. Like a snowball going down a hill, this process has been gathering increasing momentum over time over the centuries and particularly the last five decades under feminism.

According to feminist ideology to be born male is to sin. In the eyes of feminists, men are collectively to blame for the actions of all men. Not just men that live in the present, but all men that have lived thoroughout history. We as men are guilty for the actions of men that lived hundreds and sometimes thousands of years ago. This is feminist tribalism and the perspective of the female mob and self-loathing men behind their hateful ideology. Men are also to my knowledge the only group that can be collectively blamed for the actions of one individual in Western society (here is just one example 7of this). In any other case society regards it as bigotry. That speaks volumes about the contempt society has for men.

Feminism have rewritten history and framed men as the oppressors of women. The feminist capture of the humanities departments at the universities has been instrumental in their campaign to vilify men and propagate this false and hateful narrative. The narrative feminists have spun is a powerful one. History is not something we can easily examine as we cannot directly observe it. The general public has to rely heavily on academics to learn about their history and when feminists control the humanities departments of universities, the truth is especially difficult to uncover.

The narrative of women being victimised at the hands of men, also plays on our base emotional drives and impulses to protect what we perceive as the more vulnerable sex (thanks in part to female neoteny and the parental brain). It becomes very easy for feminists to use this narrative to play on people’s emotions and bypass critical examination of their agenda by society. The feminist account of history is difficult to challenge unless you have a thorough knowledge of the primary sources of the historical record, since so much history syllabus has been corrupted by feminist ideology. Even with all the facts at their disposal, people still need to contend with appealing to reason when the feminist narrative puts people in an emotional frame of mind.

History informs so much of what we do in everyday society. Our political and legal systems and culture rely to a significant degree on history to inform decision making. We look at what worked and what did not and use that as a guide to shape policy and law. We debate issues and ideas based on our account of our own history. Cultural tradition is rooted in our understanding of our own shared history. Indeed an effective way to socially engineer society, is to corrupt it’s understanding of it’s own history. Feminism has virtual control of academic scholarship in the humanities and has been actively corrupting our understanding of history for decades, with little to no substantive resistance. We are told that men have oppressed women for thousands of years. Past society is described as a violent, tyrannical patriarchy where men were privileged and women were oppressed and treated as chattel. That is the feminist account of history, which they have subtly and gradually been embedding into scholarship within academia over the decades.

This does have profound implications for society, because like I said, our account of our own history influences how we run civilisation. History also shapes our attitudes about ourselves and about others. We can see this influence play out in diplomatic relations between countries, in the perpetual conflict in the Middle East and between governments, indigenous people and the general population. History does not just influence our decision making, it shapes our attitudes towards groups of people and also about ourselves. Even today Germany is still trying to overcome the legacy of the Nazi party and the death camps. So when feminism invaded the humanities and began rewriting history decades ago, it was quite predictable that this would eventually have profound implications on our attitudes toward men and women and it has.

We now have an education system in which boys and girls are taught as early as primary school, the feminist narrative of male patriarchal oppression and male violence. Here are two accounts of what boys have exposed to, linked here8and here9. Please read and listen to what they are telling us is going on and how it has impacted them and the boys that were around them. This process of indoctrination continues from primary school, through to high school and postgraduate study, all the way up to academic scholarship itself. The mainstream media, politics, our legal system and government policy, are also informed on this worldview of “thousands of years” of patriarchal tyranny. Feminists are not content with just telling people what to do, they want to burrow inside your brain like a parasite and they want access to young children to brainwash.

The feminist strategy of subverting our education system and embedding their ideology into scholarship and the syllabus, is essentially a systematic form of brainwashing of the general population. Feminism wants to shape people’s perception, because once they have control of the perception of society, they can then implement their agenda with the support of the population. If feminists can train society to perceive men as the violent oppressors of women for thousands of years, then it gives feminism the support to push forward an agenda in government, business and elsewhere, that prioritises female well-being above male well-being, with no reciprocity or regard for fairness. The feminist narrative of thousands of years of tyrannical patriarchy and male privilege and oppression of women, is the foundational justification and incentive used to pass laws, policy and initiatives. that treat women and girls as a higher class of human being and men as an underclass.

This is precisely the same pattern you see with any ideology that advocates bigotry. Bigotry requires a belief in ones own moral superiority over the group they perceive has wronged them. This sense of moral superiority and self-righteousness, requires bigots to find a justification and support for their own attitudes about the group they hate and why their actions are righteous. Millions of people have been exterminated based on this way of thinking. As Karen Straughan described in two videos (linked here10 and here11, some of her finest work in my opinion) debunking the feminist worldview and narrative of an oppressive patriarchy, you kind of have to hate men to twist facts and omit so much of history to paint men as the oppressors of women.

When we examine the gynocentric attitudes about men and women in society today, we are seeing the product of not just centuries of gynocentrism, but also the feminist revision of history. I discussed in “Gynocentrism and Misandry”, that the misandry we are witnessing in this society has gotten to this level because of the indifference of the general population. This is certainly correct, as the indifference of the population to male well-being ensures there is no resistance to feminist bigotry and misandry. However the driving force behind the escalation of misandry in our culture over the last fifty years, has been the feminist revision of history and the feminist cultivation of hatred toward men in the general population. Feminism has been creating a fire in the hearts and minds of the population, that men need to get what they deserve. The feminist version of equality, seeks retribution for supposed wrongs based on the skewed feminist account of history.

In the minds of feminists, men must pay for thousands of years of what they frame as male oppression. They use this rationalisation to stir hatred and bitterness in the population toward men and garner support from the public in pushing forward an agenda of female supremacy in the name of justice. It is not uncommon for instance to see simpletons in the general population argue the feminist initiatives to implement female hiring quotas are fair, because men have been in charge for hundreds of years and have supposedly “ruined” everything. Feminists never heard of two wrongs not making something right. It is an eye for an eye for feminists. Of course it is not really an eye for eye, because the feminist fiction that history is thousands of years of male oppression is a disgusting lie.

The slogan “the future is female”12, is often justified by some people on the basis that men have had their turn and now it is time for women to be “privileged” and have their time in the sun. The reliance on the historical narrative of male privilege and male oppression of women, is key to this simplistic childlike thinking. With it feminists can not just gain acceptance from the population in advocating for biased policies, programs, initiatives and laws that place women and girls above men and boys, they can actually engender support and encouragement from a sizable amount of gullible and stupid people within the population. Remember half the population has an IQ below 100. All you need to do to seize control of society, is to persuade the stupid, gullible, impressionable and ignorant to form a mob, accept your narrative and silence any dissent. Every totalitarian ideology based on hate, victimhood and tribalism, has employed this strategy and feminism is no exception.

These far left feminist mobs we now see every second week or so on TV did not come from thin air. The hatred of men and particularly white men, has been cultivated through a feminist revision of history that has been spread by feminist control of academia, the education system and the mainstream media. When you teach successive generations through schools and then universities, that men are the historical oppressors and women have been the oppressed, it impacts their attitudes toward men and women. Women walk around with a chip on their shoulder and men walk around with their shoulders slumped. It fosters resentment, anger and bitterness toward men and it fosters self-loathing and shame in men. As discussed, the feminist control of academia ensures that it becomes virtually impossible for any member of the general public that questions this narrative or even an academic, to get an accurate and unbiased account of their own history.

As time goes on and more and more generations have been indoctrinated with the feminist account of history and our society has gradually lost it’s memory of what it once was, soon all that will be recorded is the feminist account of history. There is no discussion by feminists on the millions of men that died in war to protect their female partners and family, or the millions of men that worked themselves to an early grave in the mines, in the bellies of ships and farmed the land from sunrise to sunset with their bare hands and backs etc so their families and women could eat. There is no consideration given to the reality that the majority of men were just as poor as the majority of women over history. There is no acknowledgement by feminists of the fact that many men did not own any land at all or any substantive amount of land and did not have the right to vote for the vast majority of human history. Many men worked at the mercy of the male and female aristocracy, with little influence over their own lives.

There is no accounting by feminists of the fact that it was only some men and women in society that had any substantive wealth, land or power. There is omission by feminists of the powerful and wealthy female upper classes, who enjoyed a life of relative privilege and had a quality of life far beyond the vast majority of men in the population and were free of any labour or drudgery. Feminists are silent on the reality that feminism itself mainly originated from privileged upper class white women. There is no thought given by feminists of the numerous social and legal responsibilities men had toward women, or the privileges and exemptions from certain societal obligations that women were exclusively given. Women were not conscripted in the millions and sent off to be cannon fodder, to cite just one example.

The feminist account of history is one of omission and distortion. The feminist subversion of history and the humanities, has been the feminist equivalent of book burning and has been going on unchallenged for decades. This had led to a cultivation of hatred toward men in modern society. It cannot be understated the impact that has on fueling gynocentrism. When feminists cultivate hatred toward men and they portray women as victims of male oppression throughout history and cultivate sympathy toward women, they provide a justification and an incentive for gynocentrism to flourish. The recent focus on toxic masculinity and feminist ideology in the Gillette Ad13 and the APA guidelines on men and boys14, comes from this very narrative of historical patriarchal oppression. We have seen an explosion in gynocentrism over the last fifty years, as a direct result of this widespread and unchallenged lie that men historically oppressed women.

As Dr. Warren Farrell has pointed out, the primary focus of civilisation up until very recently was one of survival. Men have not been the oppressors. The harsh and unforgiving environment has been the oppressive force on society. The environmental pressures faced by society, required both sexes to make sacrifices and for men that often meant their lives. Ironically it was these very sacrifices that allowed society to advance to a point where there was enough prosperity for feminism to rewrite the very history that enabled it to come into existence!

Men sacrificed and have died in the millions so feminists could write about how violent and oppressive they were. It is the ultimate insult and a disgrace to shame men for the sacrifices they have made for women and society throughout history. Men have not been more privileged, they have been held more responsible. They were given authority to sacrifice for others and men did. Dr. Warren Farrell has written in the Myth Of Male Power15, about the underlying reality that any civilisation that has survived has done so by training it’s men to be disposable for society and to sacrifice themselves for others and particularly for women and children. The Titanic is just one example of how old this tradition of male sacrifice is. How oppressive of men to save the lives of women and children at the expense of their own!

Whether it was protecting their society and women and children from a hostile invading force, or working themselves to death or injuring themselves doing hazardous and physically arduous labour, the history of men was one of sacrifice. I would invite people who think otherwise to watch this video by Tom Golden, that shows just one example16 of this sacrifice. I would invite everyone to watch that video and listen to just how fucking hard men had to sacrifice for society, before they start talking about men historically being the “privileged” sex. If it were up to me, I would invite feminists to work and re-enact what men did on that canal that Tom discussed for just one day. We could quash that fucking narrative of male patriarchal oppression of women and male privilege in one day!

As Tom Golden has discussed17, this cultivation of hatred toward men is based upon the same mechanism behind the cultivation of hatred toward black people in the early 20th century. If we are serious about addressing the pervasive misandry on display in our culture, then in addition to addressing the indifference we have toward male well-being and our bigoted attitudes about men and women, we will also need to reclaim our history back from feminists. Clearly if the nature of men was to oppress women, feminism would never have come into existence at all and it certainly would not have achieved the level of power it enjoys today.

Even in the modern era feminists will argue that men are privileged and oppressing women. They will point to the tiny fraction of men that are CEO’s relative to female CEO’s and then infer this represents the population as a whole and is caused by patriarchal oppression of women and no other factor. Feminists completely ignore the majority of the homeless which are male, the male unemployed and the men working in hazardous and low paying professions. They will discuss the gender pay gap repeatedly and then ignore the numerous variables that explain it (like more women choosing to work part-time, more men working night shift and in remote locations, or more women choosing to work in childcare over engineering) and rush right to the conclusion that the gender pay gap is all due to discrimination against women.

Stefan Molyneux has done a brilliant job examining the feminist claim that men today are privileged in this video18. This claim of male privilege in present day society, has always rested on the feminist narrative of history to garner validity and robustness. Present day accounts of male privilege require feminists to employ sophistry to make it appear that male privilege and patriarchal oppression have always been with us. That they are as real, solid and enduring as the air we breathe. It is much more difficult for feminists to persuade the public their bullshit ideological concepts are real, if they cannot demonstrate that they have existed for thousands of years.

It is time to call bullshit on the feminist revision of history. It is a one-sided and distorted account of history, that polarises people and cultivates hatred toward men. To destroy a society, destroy it’s culture by corrupting it’s own record of it’s own history. That is a central component of the feminist strategy to transform society into a female supremacist matriarchy. Please comment on those points below and share your thoughts on what is wrong with the feminist narrative on history and give examples if you like. The more the merrier!

References:

  1. https://www.avoiceformen.com/misandry/gynocentrism-and-misandry/
  2. https://www.youtube.com/watch?v=Un09DRXZt2U
  3. https://www.avoiceformen.com/women/aggrieved-entitlement-womens-reaction-to-temporary-loss-of-chivalry/
  4. https://www.washingtonpost.com/opinions/why-cant-we-hate-men/2018/06/08/f1a3a8e0-6451-11e8-a69c-b944de66d9e7_story.html?noredirect=on&utm_term=.baeb49eb79c4
  5. https://en.wikipedia.org/wiki/What_Are_Little_Boys_Made_Of%3F
  6. https://www.amazon.com/Sanctifying-Misandry-Goddess-Ideology-Fall/dp/0773536159
  7. https://www.youtube.com/watch?v=f5AtrK40mU0
  8. https://www.avoiceformen.com/men/boys/generation-z-boys-in-modern-britain/
  9. https://www.youtube.com/watch?v=9eLG3FF8RQ8
  10. https://www.youtube.com/watch?v=aUMifHT1AwY
  11. https://www.youtube.com/watch?v=3ZsKdEl0-dg
  12. https://www.psychologytoday.com/us/blog/real-men-dont-write-blogs/201703/memo-our-sons-and-grandsons-the-future-is-female
  13. https://www.youtube.com/watch?v=koPmuEyP3a0
  14. https://www.youtube.com/watch?v=WO93hW_uVao
  15. https://www.amazon.com.au/Myth-Male-Power-Warren-Farrell-ebook/dp/B076HVLZGH
  16. https://www.youtube.com/watch?v=xyAp3ntyZ2I
  17. https://www.youtube.com/watch?v=zN_KmkKhNng
  18. https://www.youtube.com/watch?v=3mzYKWDx6YI

Aggrieved Entitlement – women’s reaction to temporary loss of chivalry

woman on fire commons

It’s no secret that women feel entitled to special treatments from men based on the European culture tradition of chivalry: i.e., allowing women to go through the door first; showering the “fairer sex” with compliments about being beautiful, caring or pure; paying for dinner and other life luxuries; and offering them costly care and protection around the clock. In the modern context chivalry boils down to the male posture of deference to women’s needs and wants, which understandably fosters a positive self-concept in women and a sense that they must be “worth it” as we are reminded by the ubiquitous advertising jingle.

The expectation of male chivalry, or benevolent sexism as some prefer to call it, is nothing new and there are countless studies confirming that women generally expect such treatment from men.1 So we will take that expectation as a given. What hasn’t been studied sufficiently in women is the reaction men’s failure to provide expected level of chivalric supplies, and this is where we run into the useful concept of ‘aggrieved entitlement.’

The phrase aggrieved entitlement was popularized by feminist Michael Kimmel who refers to it as a gendered emotion displayed by disenfranchised males, entailing “a fusion of that humiliating loss of manhood and the moral obligation and entitlement to get it back.”2 By ‘manhood’ Kimmel is referring to rights that males have supposedly enjoyed over women and culture that are subsequently denied them by a changing world. He further clarifies that men “tend to feel their sense of aggrieved entitlement because of the past; they want to restore what they once had. Their entitlement is not aspirational; its nostalgic.”3

In a recent paper Dennis Gouws suggests that the aggrieved entitlement descriptor can be equally applied to the behavior of women. Reviewing Kimmel’s concept he concludes:

Because Kimmel’s sympathies lie with gender feminism, he is uninterested in how this concept might apply to women’s behavior. Women might express aggrieved entitlement when they experience what they perceive to be a humiliating loss of the gynocentric privilege to which gynocentric chivalry, gender feminism, and hegemonic gynarchy have entitled them. Self-righteous, angry expressions of personal offense and even violent acts might result from their perceived moral obligation to regain their sense of gynocentric privilege. A cursory internet search of gender-feminist responses to men’s-issues speakers on campus and to the establishing men’s groups or other male-positive spaces on campus will provide examples of this aggrieved entitlement.4

Gouws provides a useful example of aggrieved entitlement by women who dominate university campus culture. Men attempting to establish male support groups on female-dominated campuses, or who attempt to invite speakers sympathetic to men’s health issues, have frequently been met with fury for apparently removing the chivalric focus from women and their issues. The resultant female rage has triggered violent protests, intimidation, vindictive and false accusations, or boycotting of male initiatives through financial and other means.

Looking at the sexual-relations contract that has been operating for eons we can see that a certain degree of narcissistic pride was encouraged in order to sweeten gender roles for men and women – “He’s an awesome strong man, a man’s man and a great provider” or “She’s a magnificent mother, those children never go without love or food”. Those adhering to traditional gender roles received compliments for their service, along with some compensatory payoffs by the opposite sex.

When an individual fails to adhere to their traditional gender role the bubble of narcissistic pride bursts, giving rise to aggrieved entitlement in members of the opposite sex. In the language of psychology we would say the expectation of narcissistic supply has been cut off, and narcissistic injury and rage steps forward to address the grievance. Most readers would know that some of the worst examples of aggrieved entitlement by women are displayed by feminists, about whose behavior Ernest B. Bax was able to conclude, “Weakness, to whose claim chivalry may per se be granted, forfeits its claim when it presumes upon that claim and becomes aggressive. Aggressive weakness deserves no quarter.”5

Bax further elaborates on aggressive weakness (i.e., aggrieved entitlement) in the following passages:

I may point out in conclusion that the existing state of public opinion on the subject registers the fact that sex-conscious women have exploited the muscular weakness of their sex and have succeeded in forging a weapon of tyranny called “chivalry” which enables them to ride rough-shod over every principle of justice and fair play. Men are cowed by it, and fail to distinguish between simple weakness per se which should command every consideration, and that of aggressive weakness which trades upon “chivalry” and deserves no quarter.6

“Even taking the matter on the conventional ground of weakness and granting, for the sake of argument, the relative muscular weakness of the female as ground for her being allowed the immunity claimed by Modern Feminists of the sentimental school, the distinction is altogether lost sight of between weakness as such and aggressive weakness. Now I submit there is a very considerable difference between what is due to weakness that is harmless and unprovocative, and weakness that is aggressive, still more when this aggressive weakness presumes on itself as weakness, and on the consideration extended to it, in order to become tyrannical and oppressive. Weakness as such assuredly deserves all consideration, but aggressive weakness deserves none save to be crushed beneath the iron heel of strength. Woman at the present day has been encouraged by a Feminist public opinion to become meanly aggressive under the protection of her weakness. She has been encouraged to forge her gift of weakness into a weapon of tyranny against man, unwitting that in so doing she has deprived her weakness of all just claim to consideration or even to toleration.”7

Bax penned the above observations over a century ago, although the behavior he described had been around for much longer than that. The phrase ‘Hell hath no fury like a woman scorned’ is usually attributed to the English playwright and poet William Congreve. He wrote these lines in his play The Mourning Bride, 1697:

Heav’n has no Rage, like Love to Hatred turn’d,
Nor Hell a Fury, like a Woman scorn’d.

These lines describe a temporary loss of male chivalry by women and the aggrieved entitlement that ensues – a reaction that Michael Kimmel pretentiously emphasizes as a mostly male pathology. A more honest appraisal of the changing gender roles and the accompanying sense of aggrieved entitlement would admit that women’s roles and choices have expanded exponentially, which includes the throwing off of any expected responsibilities toward men and boys, while conversely the male role of providing benevolent sexism/chivalry for women has changed little. On the basis of such disparity men appear to be coping remarkably well in comparison to women who retain many of their traditional privileges and expectations, but who display extreme rage at micro-disenfranchisements and momentary lapses in chivalric supply.

chivalry kkk

Benevolent sexism toward women remains the norm, despite women’s traditional obligations toward men being wiped out


In summary the grief-reaction over loss of traditional roles is not a predominately male issue. Women have yet to experience the loss of gendered entitlements on anywhere near the same scale as men, however they are equally proficient at raging over micro-losses of chivalry and male deference. The theory of aggrieved entitlement thus applies to no gender in particular – so lets use it to describe the ever-present rage displayed by women in both private and public settings.

References:

[1] Hammond, M. D., Sibley, C. G., & Overall, N. C. The allure of sexism: Psychological entitlement fosters women’s endorsement of benevolent sexism over time. Social Psychological and Personality Science, 5(4), 422-429. (2014)
[2] Kalish, R., & Kimmel, M. Suicide by mass murder: Masculinity, aggrieved entitlement, and rampage school shootings. Health Sociology Review, 9(4), 451–464. (2010)
[3] Kimmel, Michael. Angry white men: American masculinity at the end of an era. Hachette UK, (2017).
[4] Dennis Gouws, Not So Romantic For Men: Using Sir Walter Scott’s Ivanhoe to Explore Evolving Notions of Chivalry, in Voicing the Silences of Social and Cognitive Justice, 167–178. (2018)
[5] Ernest B. Bax., Women’s Privileges and “Rights”, Social Democrat, Vol.13 no.9, September (1909).
[6] Ernest B. Bax., Feminism and Female Suffrage in New Age, (1910)
[7] Ernest B. Bax., Chapter 5: The “Chivalry” Fake, in The Fraud of Feminism (1913)

Second Wave Feminism: Promoting Both Similarities & Differences Between the Sexes

Image result for The Second Wave: A Reader in Feminist Theory

Below is an excerpt from p.3 of the introduction to The Second Wave: A Reader In Feminist Theory, edited by Linda Nicholson. Note the promotion of differences between men and women, referred to as ‘difference feminism’ or ‘gynocentric feminism.’

__________________

In the late 1960s and early 1970s two contradictory beliefs existed as part of the general culture: that the differences between women and men were deep and rooted in nature and, secondly, that women and men were basically the same. Second wave feminists initially drew heavily on this latter belief to press for changes in the status quo. While many, particularly “liberal” feminists, continued in this direction, those feminists who saw their politics as more radical began to focus on the differences between women and men. This focus can in part be explained by the political limitations radical and socialist feminists saw as associated with a “women and men are the same” perspective.

Such a politics seemed to consist in pushing society towards accepting women in the same positions as men in an otherwise unaltered social world. But as one of the popular slogans of the period claimed: “Women who strive to be equal to men lack ambition.” For radical and socialist feminists, a politics that merely strove toward placing women where men had previously been also lacked ambition. If one were to build a politics which radically altered the status quo, one needed to focus on the deep ways society differentiated the life activities and psyches of women and men. What began to emerge can be described as a “difference” feminism; because it often elaborated the meaning of differences between women and men in terms of the unique situation and characteristics of women, it has also been labelled a “gynocentric” feminism.

This new focus on the differences between women and men was elaborated, however, in a variety of ways. In my selections I have identified three distinct orientations within this general turn. One way of moving away from a “women and men are fundamentally the same” perspective was to stress the depths of women’s oppression. A focus on oppression led toward a view of women as victims, and to the move toward separatism found in large sections of the radical feminist community during the 1970s. The essay “The Woman Identified Woman” and the chapter from MacKinnon reflect this first elaboration of difference.

A second type of gynocentrism tended toward describing the differences between women and men in more neutral terms, emphasizing both their positive and negative consequences on women’s lives. The Chodorow and Gilligan essays reflect this second type of orientation. A third type, represented here in the essays by Hartsock and Collins, focused on the ways in which the distinctive positions of women—for Hartsock, women in general and for Collins, African American women in particular—provide a unique and positive standpoint for understanding society and for developing a liberatory vision.

“Difference” or “gynocentric” feminism produced an enormous amount of highly creative work. The writings of such theorists as MacKinnon, Chodorow, and Gilligan led to “aha” experiences for large numbers of people. Suddenly, patterns that many had sensed “through a glass darkly” were laid out in clear and convincing texts.

 

___________________________

See also: Gynocentric Feminism – by Iris Young

Gynocentrism and misandry

pointing shutterstock paid
By Peter Ryan

In my previous article “Perversions of gynocentrism”1, I discussed the void of respect for men and boys. We live in a culture that does not respect the male half of the human race. To call this truth out is to attract the ire of feminists and be labelled a whinger and a misogynist that is just angry his supposed “privilege” has been taken away. The contempt that our gynocentric society has for men and boys is a forbidden topic to discuss.

This hostile reaction to discussing men’s issues and their well-being and labelling any men that discusses them a whinger, is not just seen from feminists. It is also expressed from a substantial number of men and women in society. It is an ugly reality of human nature that people do not like to confront their own bigotry and when they are confronted, it generally elicits a hostile response. The reality is that the misandry that feminism vomits out into society, is just a symptom of a much more deeply rooted problem in our culture.

Men and boys cannot read a newspaper, watch television, go online, listen to the radio, go to work, or to college or school, or even socialise with their peers, without being regularly bombarded with hateful and bigoted messages that there is something inherently toxic about them or wrong with them because they happen to be male. There is a feminist campaign of psychological warfare directed at men and boys. Tom Golden has compared it2 to the communist brainwashing of political dissidents in China and made a compelling argument feminists are using the same techniques.

In my article “Diagnosing Gynocentrism”3, I discussed how gynocentrism is associated with a belief in female superiority. This belief holds that women and girls are naturally and inherently superior to men and boys based on being female. This belief emerges from two attitudes. There is an underlying attitude that masculinity is inherently flawed and that masculinity is toxic, violent, predatory, destructive and primitive. There is also a corresponding attitude that femininity is flawless, pure, peaceful, empathetic, life-giving and civilised. Gynocentric slogans like “women civilise men”4 and feminist terms like “toxic masculinity”5, are just two expressions of this same belief system. Female superiority is a belief system that leads to the dehumanisation of men and boys and the deification of women and girls.

Within one week of me publishing “Perversions of Gynocentrism”, the American Psychological Association released their guidelines on dealing with men and boys, which pathologises traditional masculinity. Ex-Navy Seal Jocko Willink, has written a brilliant article debunking this nonsense6 and I highly recommend people take time to read it. Numerous psychologists such as Dr. Gad Saad7Dr. Shawn Smith8 and Dr. David Ley9 in Psychology Today, have strongly criticised these guidelines and the demonisation of masculinity and the feminist ideological bias within them. A few days later, Gillette releases their new ad10 on how men need to reform themselves and evolve past their primitive, violent and predatory ways (because apparently all men in general are now represented by the actions of a handful of predatory, backwards and violent men). These examples of demonising men and masculinity are nothing new. This has been going on for decades.

Where I live, we have government funded man-bashing ads on TV on a regular basis11, holding men in general collectively responsible for domestic violence. If one woman is murdered by a man, the media are quick to collectively hold all men12 as sharing responsibility for their death. There is of course no discussion of female violence toward men. This is despite the abundance of research available13 that shows it is hardly a tiny fraction of domestic violence, but actually a substantial portion of it.

There is of course no collective blame directed at women in society for the actions of individual women that commit child abuse and physically attack their male partners. There should not be either, because all women and all men are not responsible for the actions of individual men and individual women. Of course this is understood when we look at female violence toward men and children, but not in the case of male violence toward women and children. That is just one gynocentric double standard that helps keep reinforcing the bigoted attitudes we have about men and women, which in turn drives the belief in female superiority.

Man bashing ads are like grains of sand on the beach. Books14and research papers15 have even been written on how pervasive the negative portrayal of men and masculinity is in this culture. The institutionalisation of misandry is also widespread in our society. Misandry is present in our political system, our universities, our family courts, our legal system, our schools, our universities, our corporations, our mainstream media and our government departments. It is in our policy, in our laws, in our news, in our entertainment, in school and university syllabus and academic scholarship and it is increasingly invading our personal spaces and social interactions.

None of this is new. What is new is the level of outrage the Gillette ad has generated. 2019 will mark the ten year anniversary of A Voice For Men. Ten years ago the Gillette ad would barely have created a ripple. There would have been some criticism, but hardly to the level we are presently seeing. This change in societal attitudes is a new phenomenon and an emerging trend. People have finally had enough. People are starting to notice the impact of what disrespecting the male half of the human race has in their own lives and they are recognising the true face of feminism. We have a long, long way to go, before we unlearn centuries of gynocentric programming. We are however starting to see society question the cultural narrative that something is inherently flawed about masculinity and also feminist ideology.

I did leave a comment on the Gillette ad. I responded as follows:

“Is this ad the best a man can get? Imagine if this ad generalised all black people or all women by the actions of a few individuals. Would such bigotry even get past production and be released? So why is it suddenly ok to generalise the male half of the human race by the actions of a few men? This is wrong. It is not “some” men doing the right thing, it is actually most men. Inspiring men to do better, requires respecting men to begin with. Seeing the worst in men and using shame and guilt to inspire them to do better, just creates the understandable level of hostility we see toward this ad. Men are not toxic, this message and messages like it are toxic. Inspiring men to do better, requires portraying a positive image of masculinity to your audience and not deriding them. Such simple logic.”

Predictably feminists attempted to gaslight me. That is their predictable (all so predictable) response when they get challenged on their own double standards. There is nothing wrong with what they are doing, it must be me and the million or so other people like me that expressed a problem with the ad. Not in one instance in the replies under my comment, did feminists answer my question about whether this ad would have even got past production if it had of portrayed black people or women in this way.

Gillette would have us believe “some” men but not most men, are doing the right thing by others. It is implied through omission that the majority of men need to reform themselves. The ad clearly exploits a perceptual bias called anchoring16, to set the perceptual frame in the viewers minds right from the beginning, that men in general are to be found guilty for the actions and behaviour of a handful of predatory and violent men. Then it proceeds to lecture men from a morally self-righteous position, on what men should be doing to redeem themselves. I will ask the question again, would feminists approve of this ad if an ad like this was made about women? I think we all know the answer to that and their silence to that simple question is deafening.

Feminists were predictably quite quick to obfuscate an examination of their own double standards and bigotry, by accusing people of having a problem with men acting like decent human beings, or even going as far as insinuating that I was somehow one of those toxic men portrayed in the ad. This is the predictable game feminist ideologues play- They set the bait to elicit anger from men, there is an angry reaction from men and then they frame themselves as victims of male aggression. It is all in your head, there is something wrong with you etcetera, etcetera. Gaslighting is a preferred tactic by feminists. But the central question that I asked still remains unanswered. Would these same feminist ideologues be perfectly fine with a comparable video being made about women? Indeed people have noted that double standard and have produced such videos17.

Men and women do not have a problem with the message of men acting like decent human beings. They do have a problem with an ad framing men in general as violent, primitive, predators and that only “some” men are doing the right thing. They do have a problem with an ad that takes such a pompous and morally self-righteous position to judge and shame it’s male customer base and then dare to lecture them on how they should behave. The ad like most feminist inspired ads, is dripping with condescension toward men18.

Paul Elam did an excellent response to the ad linked here19. I also left a comment on that video as follows:

“When I wrote about there been a void of respect for men, I was not saying that as a minor footnote. We live in a society that is so gynocentric it pathologises the very type of men and masculine traits it depends on to exist. They say fish rots from the head and it certainly does. This ad is nothing new, just more of the same. The misandry in ads has been going on for decades.

Feminist ideology is the religion of the corporate kleptocracy we live in. The steady progression of this toxic ideology through our public institutions and businesses, is the product of decades of general apathy from the public toward the well-being of men and boys. Society gave feminism the green light to demonise and dehumanise men and boys and marginalise them in the name of equality decades ago. Business executives and politicians go along with it because society mostly does not care and has shown zero concern for decades. Is anyone going to protest outside their HQ? Is anyone going to make a formal complaint or take legal action over this ad? Is this really going to lead to any serious and long-term boycott of their products? Is there going to be any real tangible consequences for this business and any well organised movement to pushback against this misandry?

There were many ads, articles, books and shows like this before and most people said nothing. Only now is the rotten stench of feminism starting to bother people.

You reap what you sow. This will continue to worsen until people confront and correct their own gynocentric programming. Exactly how bad the stench of feminism needs to get before that occurs, depends on how much people are willing to suffer for their own gynocentric stupidity. The moral laziness of society toward gynocentrism is really to blame, not a business that just reflects the fashionable bigotry of the day. Look in the mirror people.”

One year ago there was another video that attracted similar levels of controversy. Does anyone care to guess what it was? It was the Jordan Peterson interview with Kathy Newman on Channel 420. So you were saying? So you were saying? So you were saying? Remember? Strawman, gaslight, strawman, gaslight. Precisely the same feminist tactics of painting men as villains and portraying themselves as victims, was on full display a year ago from that interview and in its aftermath. Just like now, there were millions of people that heavily criticised that interview. The cycle of misandry repeats itself over and over again each year and it will continue to escalate.

So my question to people is what are you going to do now? This is not a new problem. I can pretty much guarantee with certainty that the bigotry and contempt that our feminist controlled society has towards men, is going to keep continuing and keep escalating. You can expect more ads like this. What we are presently facing is not something that just grew overnight. The demonisation and the marginalisation of men and masculinity, has been going on for decades. It was the apathy and the indifference of the general population to what feminists were doing then, that allowed the pervasive misandry in our society to be normalised by feminists and grow to the point we are observing today.

I want people to really think about how deeply entrenched the hatred of men would have to be in our society, for the American Psychological Association to come up with their feminist inspired guidelines toward treating men and boys. I went through multiple examples in “Perversions of Gynocentrism”, on describing the world we now live in and how they illustrate a void of respect we have for men and boys. It is not hyperbolic for me to say that if I replaced men with Jews in some of the hateful content coming from our feminist media, academics and politicians, it would not look at all out of place in Nazi Germany. Could you imagine the outrage if the Washington Post article, “Why Can’t We Hate Men?”21 was written about Jews? Antisemitism is reprehensible and so is misandry. The fact you can write such hateful drivel about men in a major mainstream media publication, goes to show you just how depraved our society has become.

To get to this level of feminist depravity and hatred towards men in society, the general population had to be apathetic and indifferent enough to the well-being of men to permit it. That is the disgusting truth that no one wants to acknowledge. Even a substantial number of antifeminists will stop short of examining the reasons why feminists have been so successful in implementing their agenda, with next to no resistance from the population. All of these mothers and fathers with sons did nothing for generations, while feminism gradually infected and then spread through our institutions, companies, politics, media, legal system and public and private organisations. Despite the massive outcry over this one ad that goes for less than 2 minutes, the concern and outrage from the public over a multitude of far more serious examples of systemic and institutional misandry in society, is relatively little.

Men and boys are far behind girls at every level of education from kindergarten to postgraduate education. They have been struggling academically for decades in a feminist controlled education system that prioritises women and girls learning needs and avoids and silences any attempt to address this imbalance. Young men have seen their rights to due process eliminated on college campuses and their lives ruined from false allegations, thanks to biased feminist university policies and kangaroo tribunals. Husbands and fathers face severe bias in the family court and divorce process and many of them lose everything- wife, kids, house and sometimes their lives. Countless fathers are killing themselves on a regular basis from being alienated from their children. Men are now facing a social climate thanks to metoo# and changes to the legal system, where a woman can virtually point the finger at a man and based on an unproven accusation from more than 20 years ago and with no trial, the man can have his life destroyed. The list goes on and on.

Many of these problems have been around for decades and they are systemic in nature and have impacted millions of men and boys. The silence from our society to these issues has been deafening, because mostly no one cares. Like I said, the Gillette ad that went for less than 2 minutes, got more attention in one week than any of those men’s issues I just mentioned have gotten from society in twenty years!  If these things were happening to women, we would be up in arms and there would be a revolution. The indifference to the suffering and marginalisation of men and boys, is a readily observable feature of society. This is the gender empathy gap22.

It is a stark and surreal claim to talk about men being privileged in a society that bends over backwards on every occasion to cater to feminist demands to prioritise female well-being (even to the point of spending money on stopping “manspreading” on public transport), while at the same time shaming and ostracising men and boys and showing such indifference to their suffering. So whilst I am glad to see the reaction to the Gillette ad, that reaction is just a blip on the radar screen. In contrast the reaction from society in general toward the systemic misandry within it, has been one of silence, indifference and in some cases encouragement. If people want to see real change, then that will have to change.

Feminism has been able to spread through the public and private sectors of our society with ease, because our leaders have correctly perceived that they will receive greater consequences from feminists for not going ahead with the feminist agenda, than from the general public if they do. Politicians will gladly parrot feminist talking points on domestic violence for example, because they know the attacks they will get from feminists in the media and elsewhere if they do not, will be orders of magnitude more detrimental to their political careers, than the consequences they will receive from the general public by doing so. I noticed Stardusk has raised this very same point in relation to his response to the Gillette ad23 and also emphasised the importance of saying “no” to these feminist ideologues. It is the same situation in any big organisation that feminists infest.

Our society has been slowly rotting away from the inside year after year and decade after decade, from the slow and gradual feminist subversion of our institutions, academia, media, legal system, political system and corporations etc. The feminist capture of the universities has been essential to feminisms spread throughout society, ensuring that our future politicians, policy and law makers, business professionals, mental health professionals and educators, are thoroughly indoctrinated in feminist ideology and go on to work at senior levels where they can spread feminist ideology within the private and public organisations they work for.

In many ways modern society today resembles a termite infested house. The feminist infestation has gone by unimpeded for decades and now suddenly the damage is starting to appear on the surface. What people need to realise is the Gillette ad is just the tip of the iceberg of this problem. We now have a situation where the public and private sectors of our society, blatantly express the female supremacist values of feminist ideology and the general population is disgusted by what it sees. But what the general population is disgusted by, is really just a reflection of its own gynocentric double standards. All that was required for this to occur, was for people to remain indifferent to male-being for long enough to let feminism implement their agenda and entrench themselves in our institutions and corporations etc.

In “Perversions Of Gynocentrism” and “The Normalisation Of Gynocentrism”24, I explained at a social and cultural level how the spread of feminism and gynocentrism has been achieved. Gynocentrism is at the heart of the pervasive misandry we are observing today and feminism is merely a political manifestation of gynocentrism.  We are not going to overcome feminism by simply limiting our focus to criticising feminist ideology. We have to ask serious questions about why society has been so easily overtaken by feminism. We have to confront our own apathy toward male well-being. We have to confront our pedestalisation and deification of women and girls. We have to confront our own gynocentric programming and how that programming taps into basic sexual and emotional drives and short-circuits them. If we are not prepared to confront our own gynocentrism, then feminism will continue to degrade our society until it inevitably collapses from a fempocalypse25.

Only if society cares enough about male well-being to react in a manner that leads to serious consequences for our politicians, businesses and academics etc to lead them to change their ways and resist feminism, will we see any change. Until then it will remain business as usual and feminism will keep on escalating the misandry in our society. Feminism has had several decades to infest every branch of society and has a great deal of political and financial momentum behind it. Feminism will not be defeated by a single protest or a single boycott or a single march or a single legal battle. It is going to take a sustained effort on multiple fronts to remove the decades of feminist rot in our society. It is going to take a society prepared to rise above its own gynocentrism and its one-sided concern for only female well-being, to generate a strong enough response to defeat feminism. Half measures will not be enough. If people truly have had enough of misandry like the Gillette ad, then we have to go the whole way and question our own double standards that prioritise female well-being and ignore male-being.

The gynocentric seeds of our own destruction bore the fruit of feminism. Feminism is just an extension and a reflection of our own bigotry. We have an underlying belief in female superiority embedded in our culture which we do not want to look at, because we do not like the reflection that stares back at us. We have bigoted attitudes toward men and toward women engrained in our culture. The women are wonderful effect26 and the female in-group bias27, are real measurable phenomena in our society and are the subject of scientific enquiry. We need to unlearn those attitudes. Men are not collectively responsible for the actions of mass murderers and serial rapists. Women and girls are not all sugar and spice and men and boys are not all primitive violent Neanderthals. The notion of women and children first and the complete disregard for male well-being, is indefensible in a modern developed society where women enjoy the same rights as men.

The underlying belief in female superiority that has gradually been embedded in our gynocentric culture and the attitudes it is based upon, need to be confronted and eradicated. Masculinity is not toxic, these gynocentric elements of our culture are toxic.

 
References:

[1] https://www.avoiceformen.com/feminism/perversions-of-gynocentrism/
[2] https://www.youtube.com/watch?v=-wSZVm7PXlM
[3] https://www.avoiceformen.com/gynocentrism/diagnosing-gynocentrism/
[4] https://www.youtube.com/watch?v=ZR9FHKKbMZo
[5] https://www.youtube.com/watch?v=O0zQf5NMG8E
[6] https://www.foxnews.com/opinion/former-navy-seal-jocko-willink-toxic-masculinity-the-dichotomy-of-being-a-man
[7] https://www.youtube.com/watch?v=1jCSUgBFLV8
[8] https://www.youtube.com/watch?v=WO93hW_uVao
[9] https://www.psychologytoday.com/au/blog/women-who-stray/201901/psychologists-issue-controversial-report-masculinity
[10] https://www.youtube.com/watch?v=koPmuEyP3a0
[11] https://www.youtube.com/watch?v=ukaj9lnctw0
[12] https://www.youtube.com/watch?v=vlxnIcBdgYQ
[13] https://domesticviolenceresearch.org/domestic-violence-facts-and-statistics-at-a-glance/
[14] https://www.amazon.com/Spreading-Misandry-Teaching-Contempt-Popular/dp/0773530991
[15] http://www.archipelagopress.com/images/ResearchPapers/Men%20in%20Media%20Paper.pdf
[16] https://en.wikipedia.org/wiki/Anchoring
[17] https://www.youtube.com/watch?v=Wv0bHWpGVdk
[18] https://www.youtube.com/watch?v=qFO4xvnv_DM
[19] https://www.youtube.com/watch?v=O8pBNOi5QaQ
[20] https://www.youtube.com/watch?v=aMcjxSThD54
[21] https://www.washingtonpost.com/opinions/why-cant-we-hate-men/2018/06/08/f1a3a8e0-6451-11e8-a69c-b944de66d9e7_story.html?noredirect=on&utm_term=.6810de56d333
[22] https://www.youtube.com/watch?v=MKJ8x9ut1hU
[23] https://www.youtube.com/watch?v=FfMaBqIroXQ
[24] https://www.avoiceformen.com/gynocentrism/the-normalisation-of-gynocentrism/
[25] https://www.youtube.com/watch?v=w__PJ8ymliw
[26] https://www.youtube.com/watch?v=fhm_HZ9twMg
[27] https://www.ncbi.nlm.nih.gov/pubmed/15491274

A New Psychology for Men

Violent Mind
By Peter Wright (first published in 2015)

Psychology clings to a universal model – that men are incorrigibly flawed and require a dismantling of their identities, habits, and preferences before being reconstructed according to a feminist model of masculinity. All modern therapies have this basic premise in common.

For example, one of the more popular models of men and masculinity to emerge in the last 20 years, promoted as A New Psychology of Men, is described in the following terms by one of its founders:

The new psychology of men has emerged over the past 15 years within the larger fields of men’s studies and gender studies. Informed by the academic breakthroughs of feminist scholarship, the new psychology of men examines masculinity not as a normative referent, but rather as a problematic construct. In so doing, it provides a framework for a psychological approach to men and masculinity that questions traditional norms of the male role and views some male problems as unfortunate byproducts of the male gender role socialization process.1

Since it’s inception this “new” psychology of men has restated traditional gender stereotypes about men; that they are flawed, violent, emotional primitives in need of reconstruction. This supposedly “new” model has also been developed into a training course teaching therapists how to effectively work with men.

The course, designed by former American Psychological Association President Ronald Levant, is based on two principles held almost universally by therapists working with men; a) that patriarchy theory represents the real world, and b) that males are stunted in their emotional processing abilities. Let’s look at these two pillars of therapy.

Patriarchy theory

As with most psychologists and therapists today, Levant is informed by feminist-inspired patriarchy theory which posits that all men have power over all women and that such power is enforced by men’s violence. The theoretical vision, trumpets Levant, provides a “new” way of looking at men:

What scholars in the area of men’s psychology have attempted is nothing less than a reconstruction of masculinity. It starts from the recognition that there is a problem, and locates the roots of that problem in the male gender role… The new psychology of men strives to address the feminist critique of patriarchy while remaining empathetic to men.2

As many readers will know there is nothing “new” in this characterization of men, which we can summarize with the phrase, ‘Women have problems, and men are the problem.’ As Levant stresses, the primary approach to therapy with men is first to problematize them; “It starts from the recognition that there is a problem.”

Jigsaw puzzle pieces forming a human head. Conceptual piece

In this model men are viewed as being problems before they even meet the therapist, who ignores the possibility that men’s problems may lie outside themselves in a world of grief they did nothing to deserve.

In other words, whatever the presenting complaints of the client they are immediately dismissed by the practitioner in order to coerce the client into an ideological mold of manhood. The practitioner, depending on their degree of indoctrination, may actually believe this will address the client’s issues but even a cursory examination of the “masculinity as identified problem” approach reveals numerous, deep flaws. In fact, this approach proves to be abusive in any reasonable interpretation of the word.

As I explain below there are other approaches to working with men that don’t presume they are flawed and need fixing. That approach begins with asking men what they experience in life, and what they might want to achieve in therapy, and actually listening to their answers. Therapists may be interested to hear men speak of a range of experiences and goals wholly unrelated to patriarchal domination of women and children.

Men as emotionally dumb

Referring to men as dumb has the double-meaning of both lacking in intelligence and being mute. This forms the basis of Levant’s theory that men possess little emotional awareness about themselves or others, that they are lacking in emotional intelligence, and that even were they to discover some emotional awareness they would not know how to express it in words, such is the depth of male lacuna. He refers to this problem in men as alexithymia – a Greek term meaning no words for emotions, insisting that most North American males suffer from this syndrome.

Levant states that “it is so very widespread among men that I have called it normative male alexithymia,”3 a syndrome that by definition only men and boys can be labelled with. There even exists a Normative Male Alexithymia Scale used to assess the depth of men’s need for therapeutic correction. Levant states,

One of the most far-reaching consequences of male gender-role socialization is the high incidence among men of… the inability to identify and describe one’s feelings in words… men are often genuinely unaware of their emotions. Lacking this emotional awareness, when asked to identify their feelings, they tend to rely on their cognition to try to logically deduce how they should feel. They cannot do what is automatic for most women -simply sense inwardly, feel the feeling, and let the verbal description come to mind.4

This claim, that men are “unaware of their emotions,” an assumption so typical of psychology’s view of men, has been a cornerstone of the therapeutic world for the last 40 years. And it is demonstrably wrong.

Dementia and aging as memory loss concept for brain cancer decay or an Alzheimer's disease with the medical icon of an old rusting piece of painted metal in the shape of a human head with rust as losing mind function.

According to the vast majority of studies on emotional processing, men and boys are able to identify emotional arousal in themselves and others equally to women, emotions like jealousy, love, anger, sadness, anxiety, etc. But men and boys choose to regulate that emotional arousal not by verbalizing it so much (women’s preferred method) but by taking intelligent action. A woman for example might talk with her melancholic friend about what is worrying her in order to cheer her up; the man may invite the same melancholic friend to the movies; both responses -talking, or acting- serve to intelligently modulate emotions.

What Levant has failed to discriminate are 1. recognizing emotions, and 2. verbalizing them. He, and so many psychologists who came before and after him, assume that by not verbalizing emotion males must also have failed to recognize emotions. Countless studies however show this to be a false conclusion.5 Men, like women, can sense the full range of emotions – but they may choose to respond to that knowledge in a different manner to women.

Breaking with the past – starting afresh

Repackaging patriarchy theory is a move we no longer wish to make – at least not if we wish to genuinely help men. Increasing numbers of men are tired of waiting for the psychotherapeutic industry to drag its collective ass out of gynocentrism-land to develop a genuine new model for tackling male psychology.

To attain that model there has to occur a break with patriarchy theory and assumptions that men and boys are emotional dummies. As in a court of law we begin the new therapy with an assumption that men are not only innocent until proven guilty, but that ‘men are good’ to use Tom Golden’s iconic phrase.

Nor will work with men be savvy until it admits the realities of cultural misandry, gynocentrism and their undeniably crushing effects on modern males. The daily assaults on men and boys from advertizing, mental health services, media, family courts, pharmaceutical companies, education from grade school to grad school, anti-male bigots and ideologically driven governance must be included in the picture.

These are problems which are deleterious to all aspects of men’s lives, including mental health. The mental health industry is a huge part of that problem, not a part of the solution.

A sane alternative to all this must disabuse men, women and society of the following myths:

● men belong to a patriarchy and take that model as their life script;
● men are emotionally inept;
● men are default potential sexual predators;
● men are violent and uncaring;
● men are not necessary as parents;
● men are unable to commit;
● men are emotionally unavailable;
● men are not as human or deserving as women.

The things we do want to include in a new mental health model are:

● enhanced understanding of misandry, gynocentrism and their consequences;
● recognizing and honoring men’s emotional acumen;
● recognizing and combating misandry and gynocentrism in the mental health industry;
● professional understanding of the ways men differ from women in how they cope with life;
● a prohibition on the practice of expecting men to emulate women’s emotional processes;
● an allowance of men’s legitimate anger without infecting them with ideological shame;
● the steadfast belief that men’s issues, pain and needs are as important as anyone else’s.

These points alone are sufficient to create a revolution in the way we work with men. As a truly new approach to men’s welfare and psychological health, An Ear For Men has been launched and the coming Men’s Mental Health Network will be promoting these principles and providing a range of specialized services from professionals who have been thoroughly vetted in their knowledge of men’s issues, and in their compassion for the same.

References:

[1] Ronald F. Levant, ‘The new psychology of men,’ in Professional Psychology: Research and Practice, Vol 27(3), Jun 1996, 259-265
[2] Ronald F. Levant, Men and Emotions: A psychoeducational approach – course material, Newbridge Publications, p.4, 1997
[3] Ronald F. Levant, Men and Emotions: A psychoeducational approach – course material, Newbridge Publications, p.9, 1997
[4] Ronald F. Levant, William S Pollack, A New Psychology of Men, pp.238-239, 1995
[5] For example, this Finnish study shows that while women were more proficient at verbalizing feelings, men and women were equally proficient at identifying feelings: Salminen, J. K. ‘Prevalence of alexithymia and its association with sociodemographic variables in the general population of Finland,’ Journal of psychosomatic research, vol. 46, no1, pp. 75-82, 1999

See also: Narrative Therapy with Men by Paul Elam and Peter Wright

Gynocentric Feminism – by Iris Young

Below is an excerpt from a 1985 paper entitled “Humanism, Gynocentrism, and Feminist Politics” by feminist Iris M. Young – PW.

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Iris M. Young

Gynocentric feminism defines the oppression of women very differently from humanist feminism. Women’s oppression consists not of being prevented from participating in full humanity, but of the denial and devaluation of specifically feminine virtues and activities by an overly instrumentalized and authoritarian masculinist culture. Unlike humanist feminism, gynocentric feminism does not focus its analysis on the impediments to women’s self-development and the exclusion of women from the spheres of power, prestige, and creativity. Instead, gynocentric feminism focuses its critique on the values expressed in the dominant social spheres themselves.

The male-dominated activities with the greatest prestige in our society — politics, science, technology, warfare, business — threaten the survival of the planet and the human race. That our society affords these activities the highest value only indicates the deep perversity of patriarchal culture. Masculine values exalt death, violence, competition, selfishness, a repression of the body, sexuality, and affectivity.

Feminism finds in women’s bodies and traditionally feminine activity the source of positive values. Women’s reproductive processes keep us linked with nature and the promotion of life to a greater degree than men’s. Female eroticism is more fluid, diffuse, and loving than violence-prone male sexuality. Our feminine socialization and traditional roles as mothers give us the capacity to nurture and a sense of social cooperation that may be the only salvation of the planet.

Gynocentric feminism thus defines the oppression of women quite differently from the way humanistic feminism defines it. Femininity is not the problem, not the source of women’s oppression, but indeed within traditional femininity lie the values that we should promote for a better society. Women’s oppression consists of the devaluation and repression of women’s nature and female activity by the patriarchal culture.

♦ ♦ ♦

Gynocentric feminism has received a number of expressions in the United States women’s movement in recent years. Artists and poets have been among the leaders in developing images of celebration of this more positive understanding of women’s history and contemporary self-understanding. Judy Chicago’s The Dinner Party, for example, laboriously and beautifully recovers whole aspects of women’s history and locates them within images of female genitalia and objects that rely on traditionally female arts.

Within the sphere of political activism, gynocentric feminism perhaps is best represented in the feminist antimilitarist and ecology movements of the past five years. In the Women’s Pentagon Action or the action at the Seneca Army Depot, for example, a major aspect of the political protest has been the use of symbols and actions that invoke traditional labor, such as weaving, spinning, birthing, mothering. Feminist antimilitarist and ecological analysis has argued that the dangers to the planet that have been produced by the nuclear arms race and industrial technology are essentially tied to masculinist values. The burgeoning movement of feminist spirituality entails a similar analysis and promotes values associated with traditional femininity.

A number of prominent recent theories of contemporary feminism express a gynocentric feminism. I see Susan Griffin’s Woman and Nature as one of the first written statements of gynocentric feminism in the second wave. It shows that one of the first steps of gynocentrism is to deny the nature/culture dichotomy held by humanists such as Beauvoir and to affirmatively assert the connection of women and nature. Daly’s Gyn/Ecology I see as a transition work. In it Daly asserts an analysis of the victimization of women by femininity that outdoes Beauvoir, but she also proposes a new gynocentric language.

Carol Gilligan’s critique of male theories of moral development has had a strong influence on the formation of gynocentric analysis. She questions dominant assumptions about moral valuation and affirms forms of moral reasoning associated with traditional femininity. Following Chodorow, she argues that gender socialization creates in women a relational communal orientation toward others, while it creates in men a more oppositional and competitive mode of relating to others. These gender differences produce two different forms of moral rationality: a masculine ethic of rights and justice, and a feminine ethic of responsibility and care.

Traditional moral theory has ignored and repressed the particularistic ethic of care as being pre-moral. Women’s moral oppression consists of being measured against male standards, according to Gilligan, in the silencing of women’s different voice. The dominance of those male centered values of abstract reasoning, instrumentality, and individualism, moreover, produce a cold, uncaring, competitive world. Both the liberation of women and the restructuring of social relations require tempering these values with the communally oriented values derived from women’s ethic of care. While Gilligan herself would reject the label of gynocentric feminist, her work has exerted an enormous influence on feminists in fields as diverse as mathematics and philosophy, providing the foundation for a revaluation of attributes associated with femininity.

Mary O’Brien articulates a gynocentric critique of traditional political theory starting from the bio-logical fact that the reproductive process gives women a living continuity with their offspring that it does not give men. Women thus have a temporal consciousness that is continuous, whereas male temporal consciousness is discontinuous. Arising from the alienation from the child they experience in the reproductive process, masculine thought emphasizes dualism and separation. Men establish a public realm in which they give spiritual birth to a second nature, transcending the private realm of mere physicality and reproduction to which they confine women.

Patriarchy develops an ideology of the male potency principle, which installs the father as ruler of the family and men as rulers of society, and substitutes an intellectual notion of creativity for the female principle of life generation. The contemporary women’s movement has the potential to overturn such a conception of politics that is separated from life continuity because out of female reproductive consciousness can come a politics based on women’s experience of life processes and species continuity.

Nancy Hartsock’s theory of the feminist stand-point from which she analyzes patriarchal culture is a more sweeping version of gynocentric feminism. She argues that the sexual division of labor provides men and women with differing experiences that structure different standpoints upon nature and social relations. Based on Chodorow’s theory of the development of gender personalities, Hartsock argues that men experience the relation of self and other as one of hostility and struggle.

The sexual division of labor also removes men from the needs of the body, from the vulnerability and basic demands of children and the aged, and provides men with an instrumentally calculative reltion to nature. This division of labor, she argues, produces a way of thinking about the world that Hartsock calls abstract masculinity, which organizes experience and social relations into binary oppositions in which one term carries greater value than the other.

This standpoint of abstract masculinity has determined the primary structure of Western social relations and culture. This male dominated culture’s values are both partial and perverse. It embodies sexuality where desire for fusion with the other takes the form of domination of the other. Masculine consciousness denies and fears the body and associates birth with death. The only sense of community generated by abstract masculinity, moreover, is the community of warriors in preparation for combat.

From women’s experience, Hartsock claims, we can both criticize masculinity values and conceptualization and develop a better vision of social relations. The gender personalities women develop in relation to their mothers give them a propensity to feel more connected with others than men do. The experiences of menstruation, coitus, pregnancy, and lactation, which challenge body boundaries, give women a greater experience of continuity with nature.

Women’s labor in caring for men and children and producing basic values in the home, finally, gives them a greater rootedness in nature than men’s work gives them, a more basic understanding of life processes. These attributes of women’s experience can ground, Hartsock argues, a form of conceptualization that does not depend on dichotomous thinking and that values connections among persons more than their separation, as does abstract masculinity.

While Sara Ruddick is careful to claim that any recovery and revaluation of traditionally feminine attributes must be infused with a feminist politics, her notion of maternal thinking provides another example of a gynocentric feminist analysis. She argues that the specific daily practices of mothering generate specific modes of thinking motivated by the interests in preservation, growth, and the acceptability of the child to the society. Maternal practice is not restricted to mothers, but exists wherever such nurturing and preservation interests prevail. She suggests that maternal thinking provides antimilitarist values that feminists can use in promoting a politics of peace.

Writing within a very different intellectual current from American feminists, using rather different assumptions and style, several women in France in recent years have developed distinctive versions of gynocentric feminism. I shall mention only Luce Irigaray and Julia Kristeva. Like a number of other contemporary French thinkers, Irigaray describes phallocentric culture as preoccupied by a meta-physics of identity dominated by visual metaphors. Male thinking begins by positing the One, the same, the essence, that generates binary oppositions in which the second term is defined by the first as what it is not, thus reducing it to its identity.

Phallogocentric discourse defines the opposition male/female in just this way—woman is only not a man, a lack, a deficiency. Preoccupied with the straight, the true, the proper, men establish relations of property and exchange in which accounts are balanced. Women in the phallocentric system have been silenced and separated, exchanged as goods among men. Irigaray pro-poses that women must find and speak the specificity of female desire, which has completely different values from those of phallic thinking.

Women’s eroticism is neither one nor two but plural, as women’s bodies themselves experience arousal and pleasure in a multiplicity of places that cannot all be identified. Touch, not sight, predominates, the autoeroticism of vaginal lips touching clitoris, of intimate bodies touching. A genuinely feminine language moves and twists, starts over again from different perspectives, does not go straight to the point. Such a language can displace the sterility and oppressiveness of phallogocentric categorization.

Kristeva also focuses on language and the repression of specifically female experience. Language has two moments: the symbolic, the capacity of language to represent and define, to be literal; and the semiotic, those elements of language that slip and play in ambiguities and nuance. Certain linguistic practices, such as poetry, make most explicit use of the semiotic, but for the most part the playful, the musical in language is repressed in Western culture and the symbolic, rational, legalistic discourse rules.

For Kristeva this repression concerns the repression of the body and the installation of order, hierarchy, and authority. Repression of the body and the semiotic entails repression of the pre-oedipal experience of the maternal body before the subject emerges with a self-identical ego, as well as denial by the culture of the specificity and difference that the female body exhibits. Challenge to the dominant oppressions, to capitalism, racism, sexism, must come not only from specific demands within the political arena, but also from changing the speaking subject.

Kristeva finds in the repressed feminine the potential for such change, where feminine means at least two things: first, women’s specific experience as female bodies, the daughters of mothers, and often mothers themselves, an experience of a decentered subject; second, the aspects of language and behavior Western culture has devalued and repressed: the poetic, rhythmic, musical, nurturant, and soothing, but also contradictory and shifting ways of being, that fickleness that women have been accused of. This revolution of the feminine Kristeva finds in anumber of male avant-garde writers. The women’s movement, however, also carries the possibility of displacing the rigidity of a subject that loves authority, provided that women do not fall into that humanist feminism by which they simply demand to get in on the masculinist power game.

To summarize, humanist feminism defines femininity as the source of women’s oppression and calls upon male-dominated institutions to allow women the opportunity to participate fully in public world-making activities of industry, politics, art, and science. In contrast, gynocentric feminism questions the values of these traditional public activities that have been dominated by men. Women’s oppression consists not of being prevented from participating in full humanity, but of the denial and devaluation of specifically feminine virtues and activities by an overly instrumentalized and authoritarian masculinist culture. Femininity is not the problem for gynocentric feminism, and indeed is the source of a conception of society and the subject that can not only liberate women, but also all persons.

See also: Second Wave Feminism: Promoting Both Similarities & Differences Between the Sexes

Gynocentrism Theory Lectures (Peter Wright)

The following selection of gynocentrism theory articles were published during 2012 – 2019 by Peter Wright. For the full collection see Amazon title on right-hand sidebar.

Greek goddess

GYNOCENTRISM THEORY ARTICLE SERIES:

1. Introduction to Gynocentrism
2. Gynocentric Culture
3. Gynocentric Culture Complex (GCC)
4. Timeline of Gynocentric Culture
5. The Sexual-Relations Contract
6. The Birth of Chivalric Love
7. What Ever Happened to Chivalry?
8. Gynocentric Marriage
9. Damseling, Chivalry and Courtly Love (Part 1)
10. Damseling, Chivalry and Courtly Love (Part 2)
11. Sporting Tournaments: A Gynocentric Tradition
12. The Evolution of Gynocentrism Via Romance Writings
13. Why Is It Always About Her? Gynocentrism As a Narcissistic Pathology